outsiders

If one says, “I will not pass before the ark in colored clothes,” even in white clothes he may not pass before it. [If one says], “I will not pass before it in shoes,” even barefoot he may not pass before it. One who makes his tefillin [for the head] round, it is dangerous and has no religious value. If he put them on his forehead or on the palm of his hand, behold this is the way of heresy. If he overlaid them with gold or put [the one for the hand] on his sleeve, behold this is the manner of the outsiders.

It was stated: “A water source belonging to the townspeople, between them and outsiders, they have precedence over outsiders. Between outsiders and their animals, the outsiders have precedence. Their washing and the lives of outsiders, their washing has precedence over the lives of outsiders.” Rebbi Joḥanan said, who is the Tanna who saidthat washing is a necessity for survival? Rebbi Yose! As it was stated: “One may use it neither for steeping nor for washing. But Rebbi Yose permits it for washing.” The opinions of Rebbi Yose are contradictory. There he says, washing oneself is not a necessity of life. And here, he says washing one’s garments is a necessity of life. Rebbi Mana said, a person might put off washing himself but nobody puts off washing his clothes.

It was stated: “A water source belonging to the townspeople, between them and outsiders, they have precedence over outsiders. Between outsiders and their animals, the outsiders have precedence. Their washing and the lives of outsiders, their washing has precedence over the lives of outsiders.” Rebbi Joḥanan said, who is the Tanna who saidthat washing is a necessity for survival? Rebbi Yose! As it was stated: “One may use it neither for steeping nor for washing. But Rebbi Yose permits it for washing.” The opinions of Rebbi Yose are contradictory. There he says, washing oneself is not a necessity of life. And here, he says washing one’s garments is a necessity of life. Rebbi Mana said, a person might put off washing himself but nobody puts off washing his clothes.

It was stated: “A water source belonging to the townspeople, between them and outsiders, they have precedence over outsiders. Between outsiders and their animals, the outsiders have precedence. Their washing and the lives of outsiders, their washing has precedence over the lives of outsiders.” Rebbi Joḥanan said, who is the Tanna who saidthat washing is a necessity for survival? Rebbi Yose! As it was stated: “One may use it neither for steeping nor for washing. But Rebbi Yose permits it for washing.” The opinions of Rebbi Yose are contradictory. There he says, washing oneself is not a necessity of life. And here, he says washing one’s garments is a necessity of life. Rebbi Mana said, a person might put off washing himself but nobody puts off washing his clothes.

It was stated: “A water source belonging to the townspeople, between them and outsiders, they have precedence over outsiders. Between outsiders and their animals, the outsiders have precedence. Their washing and the lives of outsiders, their washing has precedence over the lives of outsiders.” Rebbi Joḥanan said, who is the Tanna who saidthat washing is a necessity for survival? Rebbi Yose! As it was stated: “One may use it neither for steeping nor for washing. But Rebbi Yose permits it for washing.” The opinions of Rebbi Yose are contradictory. There he says, washing oneself is not a necessity of life. And here, he says washing one’s garments is a necessity of life. Rebbi Mana said, a person might put off washing himself but nobody puts off washing his clothes.

It was stated: “A water source belonging to the townspeople, between them and outsiders, they have precedence over outsiders. Between outsiders and their animals, the outsiders have precedence. Their washing and the lives of outsiders, their washing has precedence over the lives of outsiders.” Rebbi Joḥanan said, who is the Tanna who saidthat washing is a necessity for survival? Rebbi Yose! As it was stated: “One may use it neither for steeping nor for washing. But Rebbi Yose permits it for washing.” The opinions of Rebbi Yose are contradictory. There he says, washing oneself is not a necessity of life. And here, he says washing one’s garments is a necessity of life. Rebbi Mana said, a person might put off washing himself but nobody puts off washing his clothes.

It was stated: “A water source belonging to the townspeople, between them and outsiders, they have precedence over outsiders. Between outsiders and their animals, the outsiders have precedence. Their washing and the lives of outsiders, their washing has precedence over the lives of outsiders.” Rebbi Joḥanan said, who is the Tanna who saidthat washing is a necessity for survival? Rebbi Yose! As it was stated: “One may use it neither for steeping nor for washing. But Rebbi Yose permits it for washing.” The opinions of Rebbi Yose are contradictory. There he says, washing oneself is not a necessity of life. And here, he says washing one’s garments is a necessity of life. Rebbi Mana said, a person might put off washing himself but nobody puts off washing his clothes.

MISHNAH: One seah of impure heave which fell into 100 seah of pure heave, the House of Shammai forbid and the House of Hillel permit. The House of Hillel said to the House of Shammai: Since pure it is forbidden to outsiders and impure is forbidden to priests; just as pure [heave] can be lifted, so impure should be lifted. The House of Shammai answered them no, if simple profane produce which is permitted to outsiders lets pure [heave] be lifted, can one infer that heave, operating under stringent rules, may let the impure be lifted? After they conceded, Rebbi Eliezer said it should be lifted and burned but the Sages say, it was lost in its minority. One seah of heave which fell into one hundred, was taken out, and fell into another place: Rebbi Eliezer says it creates dema‘ like certain heave but the Sages say, it creates heave only in proportion. One seah of heave which fell into less than one hundred and made it dema‘ and from the dema‘ fell into another place; Rebbi Eliezer says it creates dema‘ like certain heave but the Sages say, dema‘ creates heave only in proportion; sour agent makes sour only in proportion, and drawn water invalidates a ritual bath only in proportion. One seah of heave which fell into one hundred, was taken out, and another one fell in: the latter is permitted until there will be more heave than profane. A seah of heave fell into 100 [profane] and before he managed to lift it, another one fell in: that is forbidden but Rebbi Simeon permits it.

MISHNAH: One seah of impure heave which fell into 100 seah of pure heave, the House of Shammai forbid and the House of Hillel permit. The House of Hillel said to the House of Shammai: Since pure it is forbidden to outsiders and impure is forbidden to priests; just as pure [heave] can be lifted, so impure should be lifted. The House of Shammai answered them no, if simple profane produce which is permitted to outsiders lets pure [heave] be lifted, can one infer that heave, operating under stringent rules, may let the impure be lifted? After they conceded, Rebbi Eliezer said it should be lifted and burned but the Sages say, it was lost in its minority. One seah of heave which fell into one hundred, was taken out, and fell into another place: Rebbi Eliezer says it creates dema‘ like certain heave but the Sages say, it creates heave only in proportion. One seah of heave which fell into less than one hundred and made it dema‘ and from the dema‘ fell into another place; Rebbi Eliezer says it creates dema‘ like certain heave but the Sages say, dema‘ creates heave only in proportion; sour agent makes sour only in proportion, and drawn water invalidates a ritual bath only in proportion. One seah of heave which fell into one hundred, was taken out, and another one fell in: the latter is permitted until there will be more heave than profane. A seah of heave fell into 100 [profane] and before he managed to lift it, another one fell in: that is forbidden but Rebbi Simeon permits it.

HALAKHAH: Rebbi Yudan bar Pazi and Rebbi Ayvo bar Naggari were sitting and saying: We did state “after they conceded”; who conceded to whom? The House of Shammai to the House of Hillel or the House of Hillel to the House of Shammai? They said, let us go out and study. The went out and heard Rebbi Ḥizqiah, Rebbi Aḥa in the name of Rebbi Jehudah bar Ḥanina: We never find the House of Shammai conceding to the House of Hillel except in this matter. Rebbi Jonah in the name of Rebbi Abbai understood it from the following: “If someone pours from vessel to vessel and a ṭevul yom touches it, it should be lifted by 101.” If you say that the House of Hillel conceded to the House of Shammai that it cannot be lifted, who is the Tanna here, neither the House of Shammai nor the House of Hillel! Rebbi Ḥanina the son of Rebbi Hillel said, we might say that the House of Hillel stated that before they conceded. Rebbi Yose said, the Mishnah said so: “After they conceded, Rebbi Eliezer said it should be lifted and burned”, and is Rebbi Eliezer not a follower of Shammai? Rebbi Ḥinena said, the Mishnah said so, after they conceded one to another, the House of Shammai recused themselves and the others teach us. Rebbi Abin says, there is another answer, following what Rebbi Hoshaia stated: Since pure [heave], which for outsiders is forbidden as deadly sin, can be lifted, certainly also impure [heave] which is [prohibited] as positive commandment for Cohanim.

How is this? Rebbi Zeïra in the name of Rebbi Ḥanina: The replacements of heave are like heave in every respect except that what grows from them is profane. The growth from heave is like profane in every respect except that it is forbidden for outsiders. Rebbi Yose said, we have stated all three: The replacements of heave are like heave in every respect as we have stated, “he does not pay in heave but in totally profane food which is turned into heave.” Except that what grows from them is profane as we have stated, “the growth from heave,” which implies that what grows from replacement is profane. The growth from heave is like profane in all respects, as we have stated, “ it is subject to gleanings, forgotten sheaves, and peah; Israel poor and Cohanim poor collect it,” except that it is forbidden to outsiders as we have stated, “Israel poor sell theirs to Cohanim for the price of heave but the money is theirs.”

How is this? Rebbi Zeïra in the name of Rebbi Ḥanina: The replacements of heave are like heave in every respect except that what grows from them is profane. The growth from heave is like profane in every respect except that it is forbidden for outsiders. Rebbi Yose said, we have stated all three: The replacements of heave are like heave in every respect as we have stated, “he does not pay in heave but in totally profane food which is turned into heave.” Except that what grows from them is profane as we have stated, “the growth from heave,” which implies that what grows from replacement is profane. The growth from heave is like profane in all respects, as we have stated, “ it is subject to gleanings, forgotten sheaves, and peah; Israel poor and Cohanim poor collect it,” except that it is forbidden to outsiders as we have stated, “Israel poor sell theirs to Cohanim for the price of heave but the money is theirs.”

MISHNAH: One may not buy heave with tithe money because he would restrict its edibility, but Rebbi Simeon permits. Rebbi Simeon said to them: If He was lenient with well-being sacrifices when that could bring them to be piggul, leftover, or impure, would He not be lenient with heave? They answered him but no, if He was lenient with well-being sacrifices that are permitted to outsiders, can we be lenient with heave which is forbidden to outsiders?

MISHNAH: One may not buy heave with tithe money because he would restrict its edibility, but Rebbi Simeon permits. Rebbi Simeon said to them: If He was lenient with well-being sacrifices when that could bring them to be piggul, leftover, or impure, would He not be lenient with heave? They answered him but no, if He was lenient with well-being sacrifices that are permitted to outsiders, can we be lenient with heave which is forbidden to outsiders?

What means “he would restrict its edibility”? Heave is forbidden to outsiders, Second Tithe is permitted to outsiders. Heave is forbidden to a ṭevul-yom, Second Tithe is permitted to a ṭevul-yom. And just as he would restrict its edibility, so he would restrict her edibility. Heave is permitted to the deep mourner, Second Tithe is forbidden to the deep mourner. Heave does not need an enclosure, Second Tithe needs an enclosure. It was found stated: “Because he would restrict its edibility and her edibility”.

What means “he would restrict its edibility”? Heave is forbidden to outsiders, Second Tithe is permitted to outsiders. Heave is forbidden to a ṭevul-yom, Second Tithe is permitted to a ṭevul-yom. And just as he would restrict its edibility, so he would restrict her edibility. Heave is permitted to the deep mourner, Second Tithe is forbidden to the deep mourner. Heave does not need an enclosure, Second Tithe needs an enclosure. It was found stated: “Because he would restrict its edibility and her edibility”.

So far following Rebbi Aqiba, following Rebbi Ismael? Rebbi Joḥanan in the name of Rebbi Ismael, an argument a minore ad majus. If heave which is forbidden to outsiders can be lifted, ‘orlah which is permitted to outsiders, not so much more? No, if you said that about heave whose use is permitted, what can you say about ‘orlah whose use is prohibited! Rebbi Ḥinena: “Fruit, fruit” as equal decision.

So far following Rebbi Aqiba, following Rebbi Ismael? Rebbi Joḥanan in the name of Rebbi Ismael, an argument a minore ad majus. If heave which is forbidden to outsiders can be lifted, ‘orlah which is permitted to outsiders, not so much more? No, if you said that about heave whose use is permitted, what can you say about ‘orlah whose use is prohibited! Rebbi Ḥinena: “Fruit, fruit” as equal decision.

An outsider who officiated in the Temple on the Sabbath, or a deformed person who officiated in impurity, the Elder Rebbi Ḥiyya said, two; bar Qappara said, one. Bar Qappara objected to the Elder Rebbi Ḥiyya: is the outsider liable for any service which is permitted to a Cohen? He objected and he answered it. Is there not the handful; before the handful was taken it was forbidden for both; after the handful was taken it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. Is there not the breaking of the neck; before the neck was broken it was forbidden for both; after the neck was broken it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. Is there not the ṭevel; before it was put in order it was forbidden for both; after it was put in order it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. They said, let us go outside and learn. They went outside and heard, Rebbi Yose said, two; Rebbi Simeon said, one. He who said one, because of outsider status. He who said two, one because of outsider status; why the other? Because of slaughter. But slaughter by an outsider is valid! But because bringing, sprinkling, and receiving. These are only because of Sabbath rest. Therefore the reason may be only because of the consumption of limbs and fat which were consumed on the altar during the entire night. In the opinion of Rebbi Jehudah who said because of setting fire it is understandable. In the opinion of Rebbi Yose who said because of cooking, what cooking is here? Since he wants their being consumed it is like cooking.

An outsider who officiated in the Temple on the Sabbath, or a deformed person who officiated in impurity, the Elder Rebbi Ḥiyya said, two; bar Qappara said, one. Bar Qappara objected to the Elder Rebbi Ḥiyya: is the outsider liable for any service which is permitted to a Cohen? He objected and he answered it. Is there not the handful; before the handful was taken it was forbidden for both; after the handful was taken it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. Is there not the breaking of the neck; before the neck was broken it was forbidden for both; after the neck was broken it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. Is there not the ṭevel; before it was put in order it was forbidden for both; after it was put in order it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. They said, let us go outside and learn. They went outside and heard, Rebbi Yose said, two; Rebbi Simeon said, one. He who said one, because of outsider status. He who said two, one because of outsider status; why the other? Because of slaughter. But slaughter by an outsider is valid! But because bringing, sprinkling, and receiving. These are only because of Sabbath rest. Therefore the reason may be only because of the consumption of limbs and fat which were consumed on the altar during the entire night. In the opinion of Rebbi Jehudah who said because of setting fire it is understandable. In the opinion of Rebbi Yose who said because of cooking, what cooking is here? Since he wants their being consumed it is like cooking.

An outsider who officiated in the Temple on the Sabbath, or a deformed person who officiated in impurity, the Elder Rebbi Ḥiyya said, two; bar Qappara said, one. Bar Qappara objected to the Elder Rebbi Ḥiyya: is the outsider liable for any service which is permitted to a Cohen? He objected and he answered it. Is there not the handful; before the handful was taken it was forbidden for both; after the handful was taken it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. Is there not the breaking of the neck; before the neck was broken it was forbidden for both; after the neck was broken it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. Is there not the ṭevel; before it was put in order it was forbidden for both; after it was put in order it is forbidden for outsiders and permitted to Cohanim? He said to him, there is a difference, for it is written: no outsider may eat sanctified food. They said, let us go outside and learn. They went outside and heard, Rebbi Yose said, two; Rebbi Simeon said, one. He who said one, because of outsider status. He who said two, one because of outsider status; why the other? Because of slaughter. But slaughter by an outsider is valid! But because bringing, sprinkling, and receiving. These are only because of Sabbath rest. Therefore the reason may be only because of the consumption of limbs and fat which were consumed on the altar during the entire night. In the opinion of Rebbi Jehudah who said because of setting fire it is understandable. In the opinion of Rebbi Yose who said because of cooking, what cooking is here? Since he wants their being consumed it is like cooking.

Rebbi Yudan bar Pazi and Rebbi Ayvo bar Naggari were sitting and saying: We did state “after they conceded“; who conceded to whom? The House of Shammai to the House of Hillel or the House of Hillel to the House of Shammai? They said, let us go out and study. The went out and heard Rebbi Ḥizqiah, Rebbi Aḥa in the name of Rebbi Jehudah ben Levi. We never find the House of (Hillel) [Shammai] conceding to the House of (Shammai) [Hillel] except in this matter. Rebbi Ḥunah in the name of Rav Abbaia: The Mishnah says so. “If someone pours from vessel to vessel and a ṭevul yom touches it, it should be lifted by 101.” If you say that the House of Hillel conceded to the House of Shammai that it cannot be lifted, who is the Tanna here, neither the House of Shammai nor the House of Hillel! Rebbi Idi said, we might say that the House of Hillel stated this before they conceded. Rebbi Yose said, the Mishnah said so: “After they conceded, Rebbi Eliezer said it should be lifted and burned,” and is Rebbi Eliezer not a follower of Shammai? Rebbi Ḥinena said, the Mishnah said so, after they conceded one to another that it should be lifted, the House of Shammai recused themselves and the others agree with us. Rebbi Abun says, there is another answer, following what Rebbi Hoshaia stated: Since pure {heave}, which for outsiders is forbidden as deadly sin, can be lifted, certainly also impure {heave} which is {prohibited} as positive commandment for Cohanim.

MISHNAH: If somebody said, I shall not stand before the Ark in coloreds, also in whites he shall not stand. With sandals I shall not stand, also barefoot he shall not stand. He who makes his tefillah round puts himself in danger and it is no meritorious deed. If he places it on his forehead or on his hand, it is the way of heretics. If he covered it with gold and put it on his sleeve, it is the way of outsiders.

Rebbi Abun asked: Should not heave be forbidden to the mourner by an inference de minore ad majus? Since tithe, which is permitted to outsiders, is forbidden to the mourner, should not heave, which is forbidden to outsiders, be forbidden to the mourner? No. If you said it about tithe which needs an enclosure, what can you say about heave which does not need an enclosure? Therefore, since each of them has an aspect missing in the other, they cannot teach an inference from one to the other.

Rebbi Abun asked: Should not heave be forbidden to the mourner by an inference de minore ad majus? Since tithe, which is permitted to outsiders, is forbidden to the mourner, should not heave, which is forbidden to outsiders, be forbidden to the mourner? No. If you said it about tithe which needs an enclosure, what can you say about heave which does not need an enclosure? Therefore, since each of them has an aspect missing in the other, they cannot teach an inference from one to the other.

“With her hair in disorder.” They said that for the courtyard; so much more for the passageway. Rebbi Ḥiyya in the name of Rebbi Joḥanan: If one goes out in her wig, she does not go out with her hair in disorder. That is, to the courtyard; if she does it in the passageway, she goes out with her hair in disorder. There exists a courtyard which is like a passageway and a passageway which is like a courtyard. A courtyard through which outsiders have broken is like a passageway and a passageway through which no outsiders are breaking is like a courtyard.

“With her hair in disorder.” They said that for the courtyard; so much more for the passageway. Rebbi Ḥiyya in the name of Rebbi Joḥanan: If one goes out in her wig, she does not go out with her hair in disorder. That is, to the courtyard; if she does it in the passageway, she goes out with her hair in disorder. There exists a courtyard which is like a passageway and a passageway which is like a courtyard. A courtyard through which outsiders have broken is like a passageway and a passageway through which no outsiders are breaking is like a courtyard.

“If I wash, if I do not wash.” It was stated: “If I wash, if I do not wash; if I wear jewels, if I do not wear jewels”, these are vows of mortification. Both according to Rebbi Ze‘ira or according to Rebbi Hila, Rebbi Yose seems to contradict his own opinion, as it was stated: “A water source belonging to the townspeople, between them and outsiders, they have precedence over outsiders. Between outsiders and their animals, the outsiders have precedence over their animals. Their washing and the lives of outsiders, their washing has precedence over the lives of outsiders.” Rebbi Joḥanan said, who is the Tanna who said that washing is a necessity for survival? Rebbi Yose! As it was stated: “One may use it neither for steeping nor for washing. But Rebbi Yose permits it for washing.” The opinions of Rebbi Yose are contradictory. There he says, washing oneself is not a necessity of life. And here, he says washing one’s garments is a necessity of life! Rebbi Mana said, a person might put off washing himself but nobody puts off washing his clothes.

“If I wash, if I do not wash.” It was stated: “If I wash, if I do not wash; if I wear jewels, if I do not wear jewels”, these are vows of mortification. Both according to Rebbi Ze‘ira or according to Rebbi Hila, Rebbi Yose seems to contradict his own opinion, as it was stated: “A water source belonging to the townspeople, between them and outsiders, they have precedence over outsiders. Between outsiders and their animals, the outsiders have precedence over their animals. Their washing and the lives of outsiders, their washing has precedence over the lives of outsiders.” Rebbi Joḥanan said, who is the Tanna who said that washing is a necessity for survival? Rebbi Yose! As it was stated: “One may use it neither for steeping nor for washing. But Rebbi Yose permits it for washing.” The opinions of Rebbi Yose are contradictory. There he says, washing oneself is not a necessity of life. And here, he says washing one’s garments is a necessity of life! Rebbi Mana said, a person might put off washing himself but nobody puts off washing his clothes.

“If I wash, if I do not wash.” It was stated: “If I wash, if I do not wash; if I wear jewels, if I do not wear jewels”, these are vows of mortification. Both according to Rebbi Ze‘ira or according to Rebbi Hila, Rebbi Yose seems to contradict his own opinion, as it was stated: “A water source belonging to the townspeople, between them and outsiders, they have precedence over outsiders. Between outsiders and their animals, the outsiders have precedence over their animals. Their washing and the lives of outsiders, their washing has precedence over the lives of outsiders.” Rebbi Joḥanan said, who is the Tanna who said that washing is a necessity for survival? Rebbi Yose! As it was stated: “One may use it neither for steeping nor for washing. But Rebbi Yose permits it for washing.” The opinions of Rebbi Yose are contradictory. There he says, washing oneself is not a necessity of life. And here, he says washing one’s garments is a necessity of life! Rebbi Mana said, a person might put off washing himself but nobody puts off washing his clothes.

“If I wash, if I do not wash.” It was stated: “If I wash, if I do not wash; if I wear jewels, if I do not wear jewels”, these are vows of mortification. Both according to Rebbi Ze‘ira or according to Rebbi Hila, Rebbi Yose seems to contradict his own opinion, as it was stated: “A water source belonging to the townspeople, between them and outsiders, they have precedence over outsiders. Between outsiders and their animals, the outsiders have precedence over their animals. Their washing and the lives of outsiders, their washing has precedence over the lives of outsiders.” Rebbi Joḥanan said, who is the Tanna who said that washing is a necessity for survival? Rebbi Yose! As it was stated: “One may use it neither for steeping nor for washing. But Rebbi Yose permits it for washing.” The opinions of Rebbi Yose are contradictory. There he says, washing oneself is not a necessity of life. And here, he says washing one’s garments is a necessity of life! Rebbi Mana said, a person might put off washing himself but nobody puts off washing his clothes.

“If I wash, if I do not wash.” It was stated: “If I wash, if I do not wash; if I wear jewels, if I do not wear jewels”, these are vows of mortification. Both according to Rebbi Ze‘ira or according to Rebbi Hila, Rebbi Yose seems to contradict his own opinion, as it was stated: “A water source belonging to the townspeople, between them and outsiders, they have precedence over outsiders. Between outsiders and their animals, the outsiders have precedence over their animals. Their washing and the lives of outsiders, their washing has precedence over the lives of outsiders.” Rebbi Joḥanan said, who is the Tanna who said that washing is a necessity for survival? Rebbi Yose! As it was stated: “One may use it neither for steeping nor for washing. But Rebbi Yose permits it for washing.” The opinions of Rebbi Yose are contradictory. There he says, washing oneself is not a necessity of life. And here, he says washing one’s garments is a necessity of life! Rebbi Mana said, a person might put off washing himself but nobody puts off washing his clothes.

“If I wash, if I do not wash.” It was stated: “If I wash, if I do not wash; if I wear jewels, if I do not wear jewels”, these are vows of mortification. Both according to Rebbi Ze‘ira or according to Rebbi Hila, Rebbi Yose seems to contradict his own opinion, as it was stated: “A water source belonging to the townspeople, between them and outsiders, they have precedence over outsiders. Between outsiders and their animals, the outsiders have precedence over their animals. Their washing and the lives of outsiders, their washing has precedence over the lives of outsiders.” Rebbi Joḥanan said, who is the Tanna who said that washing is a necessity for survival? Rebbi Yose! As it was stated: “One may use it neither for steeping nor for washing. But Rebbi Yose permits it for washing.” The opinions of Rebbi Yose are contradictory. There he says, washing oneself is not a necessity of life. And here, he says washing one’s garments is a necessity of life! Rebbi Mana said, a person might put off washing himself but nobody puts off washing his clothes.

When Rebbi Abbahu expired, the pillars of Caesarea were crying. The Samaritans said, they only are making a joyful noise. The Jews told them, do the outsiders know what sound the insiders make? When Rebbi Abbahu expired, they had thirteen rivers of balsamum flowing before him. He asked them, for whom are these? They told him, they are yours. He said to them, all of this is for Abbahu, and I said. in vain I labored, etc.

One who makes his tefillin [for the head] round, it is dangerous and has no religious value. If he put them on his forehead or on the palm of his hand, behold this is the way of heresy. If he overlaid them with gold or put [the one for the hand] on his sleeve, behold this is the manner of the outsiders.